Mistakes Regarding Places of Salāt

Chapter Two Mistakes Regarding places of Salāt

* Prostrating oneself on the soil of Karbulā’ or a stone of its land believing in its holiness. * Performing Salāt towards pictures or on carpet full of pictures and decorations. * Performing Salāt on graves or towards them. * Assigning certain spot in the mosque on which Salāt is always done. * Mistakes pertaining to the Sutra. * Deviation from the direction of Qiblah in Salāt

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[11] Prostrating oneself on the land of Karbulā’ or on a stone of its land when doing Salāt believing in its holiness and superiority: The holinees of the land of Karbulā’ is not proved by any of the authentic ahādīth not to mention prostrating oneself on its land nor the superiority of prostrating oneself on a stone of its land when doing Salāt -as the Shī‘ah do. If such an act [i.e. prostrating oneself on a holy land] were recommended, prostrating oneself on a stone taken from the land of the two Harams [In Makkah and Madīnah] would have been more recommended. Indeed, this is of the Shī‘ah innovations in religion and their extravagant sanctification of the prophet’s () household and their traces. The Shī‘ah deviant minds believe that a human’s mind is the main source from which Shar’rulings are delivered; whatever the mind decides as good or bad it must be as such. Sound minds, however, could easily recognize the falsehood of the narrations the Shī‘ah related about the holiness of the land of Karbulā’ The eminent ‘Ālim Al-Albānī Said: ‘I have read a treatise written by Sayyid Abdir Ridā Al-Mar ‘ashī Ash-Shahrastānī, one of the Shī‘ah, titled with “Prostration on the Husayniyyah land”. The writer said: ‘The superiority of prostrating oneself on it [Karbulā’] was established through many narrations traced back to the prophet’s () house hold which affirm its holiness and the greatness of those buried in it [i.e. Al-Husain Ibn Fatimah bint Muhammad ()] . The prophet’s () house hold affirmed that prostrating on it [the land of Karbulā’] illuminates all that is between this land down to the seventh one. In another narration: ‘[prostrating on the land of Karbulā’] reveals the seven layers of the unseen’, in a third one: ‘Allāh () Accepts the Salāt done on it more than any other place’.

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A fourth narration states: ‘Prostrating oneself on the soil of Al- Husain’s grave fills the seven earths with light’.(1) Then the Shaikh [Al-Albānī] commented: ‘Indeed we know that such narrations are forged ones and the prophet’s () household members are free from them. Further more, these narrations have no chains of narrators which a Mhhaddith could use to examine their authenticity. On the contrary, all these narrations are either Mursal or Mu‘dal ones’. The writer went on in his lies claiming that such narrations are not only documented in their [the Shiī‘ah] books but also in the Sunnah ‘Ulam’s books ; he says: ‘The narrations pertaining to the superiority of the Husayniyyah land and its holiness are not only documented in our books but also in the original books of the other Islamic sects [meaning the books of the Sunnah ‘Ulama] through their own chains of narrators, documented by their own ‘Ulamah such as: the narrations documented by As-Suyūtī in “Al-Khasā’ is Al-Kubrā”, chapter: “the prophet () foretells the killing of Al- Husain”. In this chapter, As-Suyūti narrated more than twenty narrations from Al-Hākim, Al-Baihaqī, Abū Nu‘aim, At-Tabarānī(2) and Al-Haithamī in Al-Majma’(3) and many other well-Known narrators’. (4) You should know, dear muslim brother, that there is no single hadīth in Al-Haithamy’s nor in As-Suyūti’s compilations that indicates the holiness of Al-Husainiyyah land. The ahādīth only affirm that Al-Husain () will be killed there. The Shī‘ah, however, stick to fabricated ahādīth to support their claims!! He [Sayyid Abdir Rida] went far to ascribe forged acts of worship to the prophet (). He said: ‘The prophet () was the first to prostrate himself on a disc of clay after ’Uhud battle took place between the muslims and the Mushrikūn of Quraish which resulted

(1) “As-Sujūd ‘Alā At-Turbah Al-Husainiyyah” (p. 15). (2) In the original manuscript “At-Tabarī”. (3) Majm ‘Az-Zawā’id (vol. 9 p.191). (4) As-Sujūd ‘Alā At-Turbā Al-Husainiyyah”. (p. 19).

- 58 - Mistakes Regarding Places of Salāt in the death of Hamza, the prophet’s () uncle. The prophet () then ordered all muslim women to weep Hamzah in their memorial gatherings. Muslims [the Sahābah] even took some of his grave soil in order to seek blessings by prostrating themselves on and making rosaries of its pebbles, as is stated in “Al-’Ard wat Turbah Al- Husainiyyah” [The land and soil of Al-Husain]. The prophet’s () companions - among whom were many Fuqahā’ - indeed did that’.(1) “Al-’Ard wat Turbah Al-Husainiyyah” is one of the Shī‘ah books which is full of forged facts and fabrications about the prophet () one of which is that he () was the first one to prostrate himself on a stone of the Karbulā’ land. But, what is the relationship between this forged fact and the prophet’s () order to muslim women to weep Hamzah ()?? although he () himself took a solemn pledge from muslim women not to weep their deaths - as is narrated by both Bukhārī and Muslim through a narration traced back to ’Umm ‘Atiyyah. Sayyid Abdir Rida built these two forged facts upon a third one which is that the prophet’s companions took some of Hamzah’s grave soil to prostrate on seeking its blessings!! This is indeed a forged fact about the Sahābah () who are far away from doing such idolatry act. The writer, did not provide any authentic source from which he took these information; he only refers the reader to a book called “Al-Ard wat Turbah Al- Husaininyyah” which was written by one of the Shī’ah whose name is unknown. Sayyid Abdir Rida went on in his lies saying: ‘One of these [Sahābah] Fuqahā’ is Masrūq Ibn Al-’Ajda’(d. 62) a reverend Tābi‘i and a reliable narrator of ahadīth whose narrations fill the six Sihāh. This Tābi‘i used to take a brick of the Madīnah land to prostrate on when doing Salāt in his journeys!! as is related by the eminent hadīth narrator Abū Bakr Ibn Abī Shaibah in his “Musannaf” (vol. 2) chapter, “carrying something to prostrate on in

(1) As-Sujūd ‘Alā At-Turba Al-Husainiyyah. (p. 13).

- 59 - Chapter Two journeys”. He [Abū Bakr] narrated this fact about Masrūq through two ways of narration’.(1) Commenting on Sayyid Abdir Rida’s claims, Al-’Albānī said: ‘Sayyid Abdir Rida’s claims are a mixture of many lies; the first: the word “journeys” which he used is a general word which covers all kinds of journeys whether on mounts or by sea, the thing which contradicts the authentic fact about Ibn Masrūq’s journeys. The second: ‘Sayyid Abdir Rida’s affirmed that Masrūq used to do such an act the thing which is not authenticated through any authentic narration. The only narration regarding this issue is a Munaquati’ one. The third: Sayyid’s statement “through two ways of narration” is not true; there is only one way of narration traced back to Muhammad Ibn Sīrīn which Ibn Abī Shaibah narrated in his “Musannaf” (vol. 2/ p.43/ no2) from Yazīd Ibn Ibrāhīm from Ibn Sīrīn who said: ‘I was told that Masrūq used to carry a brick with him to prostrate on when doing Salāt’. Another narration from Ibn Awn from Muhammad states that ‘Masrūq used to carry a brick with him whenever he travels by ship to prostrate on when doing Salāt’. These two ways of narration are actually one way; the difference is that the first one begins with “I was told”, while the second one does not, although both of their narrators are reliable ones. “Al-Mustalah” principles state that any additional information confirmed in any narration must be accepted and taken into consideration; consequently, the first narration is considered a weak one for there is an unknown narrator in its chain and so can not be ascribed to Masrūq () as the Shī‘ah do. The fourth: This Shī‘ī [Sayyid Abdir Rida] has inserted in the narration that which is not originally part of it, that is “from the Madīnah soil”. Do you know why he did so?? He did so to convince the reader that it is legally permissible for a muslim to

(1) The previous reference.

- 60 - Mistakes Regarding Places of Salāt take something of a holy land -such as Karbulā’- to prostrate on when doing Salāt seeking its blessings!! Since the original narration is not authentic; it is only of the Shī‘ah fabrications, you can easily realise the falsehood of their act. How could one dare ascribe falsehood to the prophet () in order to support his false claims? The Shī‘ah are truly as many Imāms described them as being: ‘the most lying among the all sects’. (1) Shaikh Alī Al-Qārī said: ‘A muslim is strongly recommended to abandon whatever the Rāfidah do or practice; such as prostrating oneself on a stone placed, on the carpet when doing Salāt. Indeed, according to the Jumhūr -prostrating oneself on the ground is better than on the carpet, but since placing a stone on a carpet to prostrate on is an innovation which the Rāfidah inserted in religion and hence one of their symbols, a muslim should abandon such an act for two reasons: The first: doing it implies one’s agreement with their Bid‘ah. The second: avoidance of accusation’.(2) [12] Performing Salāt in places or on a carpet full of pictures or decorations: ‘Aisha said: ‘The prophet () performed his Salat wearing a Khamīsah full of decorations. Having finished his Salāt he () said: ‘Give this Khamīsah to Abī Jahm Ibn Huthaifah and bring me the Anbiāniyyah for it [the Khamīsah] distracted my attention during the Salāt’.’ (3)

(1) Silsilat Al- ’Ahādith As-Sahihah (vol. 3 / pp. 162 -6) . (2) “Tazyīn Al-‘Ibārah li Tahsīn Al-Ishārah”(p. 12), “As-Sayl Al-Jarrār”(vol. 1 / p. 217). (3) Narrated by Al-Bukhārī in his “Sahīh” (no. 373), Muslim in his “Sahīh” (no. 556), An-Nasā’ī in “Al-Mujtabā” (vol. 2 / p. 72), Ibn Mājah in his “Sunan” (no. 3550), Mālik in his “Al-Muwatta’ “(vol. 1 / p. 91), Abū ‘Uwānah in “Al-Musnad” (vol. 2 / p. 24) and Al-Baihaqī in “As-Sunan Al-Kubrā “(vol. 2 / p. 423).

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Interpreting the aforementioned hadīth, As-San‘ānī said: ‘The hadīth indicates that one should avoid doing Salāt in a place which is full of decorations, or the like, that distract one’s attention from being totally given to Salāt’.(1) Al-‘Izz ibn Abdis Salām affirmed the same and said: ‘It is detested that one does Salāt on a carpet full of decorations or on a carpet of high quality for being in Salāt means being in a state of full humbleness and submission [to Allāh ()] the very thing that induced the people at Makkah and Madīnah [i.e. the Salāf] to perform their Salāt on the ground and sand’. Then he continued saying: ‘So it is better [for a muslim] to follow the prophet’s () deeds and sayings, all of them however tiny they may be, in order to win Allāh’s () guidance and love. And whoever deserts the prophet’s () acts has gone astray in proportion to his desertion’.(2) ’Anas () said: ‘‘Aishah once screened one of her room’s walls with a Qirām. Upon seeing it, the prophet () ordered her to take away the Qirām and said: ‘its decorations distracted my attention from the Salāt’’.(3) This hadīth urges muslims not to perform their Salāt in a place full of pictures or decorations, and includes the obligation to take away any thing that may distract their attention in their Salāt. It also indicates that the Salāt done in a place full of pictures is valid for the prophet () continued his Salāt and did not repeat it. (4) Shaikhul Islām Ibn Taymiyyah said: ‘No doubt, according to the Jumhūr Al-‘Ulamah that entering a church or any other place full of pictures and doing Salāt in it is strongly detested. This is indeed the truth’.(5)

(1) “Subaul As-Salām” (vol. 1 / p. 151). (2) Al-Izz’s Ibn Abdis Salām Fatāwā (p. 68) . (3) Narrated by Al-Bukhārī (no. 374) and (no. 5959) . (4) “Nayl Al-Awtār” (vol. 2 / p. 153) and “Subulus Salām” (vol. 1 / p. 151). (5) Al-’I Khtiyārātul ‘Ilmiyyah (p. 245).

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Al-Murghiynānī -one of the Hanafi ‘Ulamah- stated that the detestation of doing Salāt in places full of pictures or decorations is of several levels according to their direction: ‘the most detested case is when the pictures or decorations are in front of the one doing Salāt, the second degree is when the pictures are over one’s head, then to one’s right, then to one’s left and the least degree of detestation is when the pictures are at one’s rear’.(1) It is indeed detested that one does Salāt in a place or on a carpet full of decorations or pictures for one should be fully given to Salāt when he / she performs it and such things distract one’s attention from it. And this ruling applies on whatever distracts one’s attention from it. And this ruling applies to whatever distracts one’s attention from Salāt. Accordingly; the Fuqahā’ believe that this ruling applies to all kinds of pictures, wheather painted on walls or any other thing [such as clothes]. Besides distracting the praying muslim form Salāt, doing Salāt in a place full of them resembles the act of those who worship idols.(2) Such is the case regarding doing Salāt on a carpet full of pictures,(3) even if they are stepped on.(4) * Proofs from the Sunnah: (1) The prophet () said: ‘The Angels [of mercy] do not enter a house in which there are pictures’.(5) An-Nawawī said: ‘The ‘Ulamah explained that the angels do not enter a house in which there are pictures because having pictures is one of the grave sins for they bear the idea of imitating Allāh’s () creation, and the idea of worshipping idols’.(6)

(1) Al-Hidāyah (vol. 1 / p. 295) . (2) “Kashf Al-Qinā’”(vol. 1 / p. 432), “Al-Mughnī “(vol. 2 / p. 342), “Tafsīr Al- Qurtubī” (vol.10/p.48) and “Al-Fiqh ‘Alā Al-Mathāhib Al-’Arba‘ah” (vol.1 / p.283). (3) “Kashf Al-Qinā’”(vol. 1 / p. 325), “Badā’i As-Sanā’i’”(vol. 1 / p. 337) and “Al- Fatāwā Al-Hindiyyah” (vol. 1 / p. 107). (4) “Al-Insāf “(vol. 1 / p. 474) and “kashf Al-Qinā’”(vol. 1 / p. 325) . (5) Narrated by Muslim in his “Sahīh” (vol. 14 / p. 85). (6) “Sharh Sahīh Muslim” by An-Nawawī (vol. 14 / p. 84).

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(2) The prophet’s () refusal to enter the Ka‘bah till all the pictures [and statues] in it were effaced [and destroyed]. Jābir () related that the prophet () ordered ‘Umar Ibn Al-Khattāb ()- when Makkah was seized by Muslims - to efface all the pictures that were drawn on the walls of the Ka‘bah. Having been sure this was done, the prophet () entered it’.(1) (3) Many times the Sahābah performed Salāt inside churches that were empty of pictures: ‘Umar addressed [the Nasārā (the Christians)] saying ‘We do not enter your churches only because of the pictures drawn inside them’.(2) Ibn ‘Abbās used -sometimes- to pray in the church that was free from pictures.(3) The word “pictures”in the aforementioned narrations means pictures of living creatures [humans or animals]. Ibn Al-Qayyim said: ‘The [forbidden] pictures are those of living creatures [humans or animals] - whether they are in the form of statues, engraved, drawn on walls or embroidered on clothes or beddings’.(4) Some ‘Ulamah considered pictures of plants and trees not to be part of the prohibition.(5)

(1) Narrated by Abū Dāwūd in his “Sunnan” (no. 4156) and Al-Baihaqī in “As-Sunan Al-Kubrā” (vol. 7 / p. 268) . Refer to “Majm ‘Az-Zawā’id “ (vol. 5 / pp. 172-4) for more narrations. (2) Narrated by Al-Bukhārī in his “Sahīh” (vol. 1 / p. 531) as a Mu‘allaq but was connected by Abdir Razzāq in his “Musannaf “(no. 1611) and Al-Bukhārī narrated it also in “Al-Adab Al-Mufrad” (no. 1248). (3) Narrated by Al-Bukhārī in his “Sahīh” (vol. 1 / p. 531) as a Mu‘allaq but was connected by Abdir Razzāq in his “Musannaf” (no. 1608), Al-Baghawī in “Al-Ja ‘diyyāt” and in his compilation of ‘Ubaidillāh’s Al-‘Aishy narrations as is mentioned in “Taghlīq At-Ta‘līq” (vol. 2 / p. 233), Al-Fatih (vol. 1 / p. 532) and ‘Umdat Al-Qārī (vol. 4 / p. 4). (4) “At-Tahthīb ‘Alā Sunnan Abī Dāwūd” (vol. 6 / p. 78). (5) “Badā’i As-Sanā’i’” (vol. 1 / p. 337) and “Sharh Fath Al-Qadīr” (vol. 1 / p. 294).

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I believe that it is indeed detested to perform Salāt on carpets full of pictures of trees and plants because they distract one’s attention from being fully given to Salāt - as is understood from the hadīth about the Anbijāniyyah. Allāh () knows best. [13] Performing Salāt on or towards graves: Jundab Ibn Abdullāh Al-Bajalī () said: ‘I heard the prophet () -5 days before his death- say: “I have no Khalīl amongst you for Allāh () chose me to be His Khalīl as He() had chosen Ibrāhīm (). If I were to choose a Khalīl amongst you, I would have chosen Abū Bakr to be this Khalīl. Indeed, those before you had taken their prophets’ graves as places of worship. Never take the graves as places of worship, indeed I forbid you to do that’. (1) Abū Hurairah () said: The prophet () said: ‘May Allāh () launch war on the Jews and the Nasārā [the Christians]; they took their prophets’ graves as mosques [i.e. places of worship; they worshipped them].(2) ‘Aishah said: The prophet () said -on his deathbed: ‘May Allāh () curse the Jews and the Nasārā (Christians); they took their prophet’s graves as places of worship’.(3) Ibn Mas‘ūd () said: The prophet () said: ‘Indeed, the worst of people are those who witness the last day of life, and those who take graves as places of worship.(4)

(1) Narrated by Muslim in his “Sahīh” (no. 532) and An-Nasā’i in “As-Sunan Al-kubrā” as is mentioned in “Tuhfatul Ashrāf” (vol. 2 / pp.442-3). (2) Narrated by Al-Bukhārī (no. 437) and Muslim in his “Sahīh” (no. 530). (3) Narrated by Al-Bukhārī (no 4441) and Muslim (no. 529). (4) Narrated by Ahmad in “Al-Musnad” (vol. 1 / p. 435), Ibn Abī Shaibah in “Al- Musannaf” (vol. 3 / p. 345), Ibn Khuzaimah in “As-Sahīh” (no. 789), Ibn Hibbān in “As-Sahīh” (no. 340, 341), Abū Nu‘aim in “Thikr Akhbār Asbahān” (vol. 1 / p. 142), At-Tabarānī in” Al-Mu ‘jam Al-Kabīr” (no. 10413) and Abū Ya‘lā in “Al- Musnad” (vol.1 / p. 257) and Ibn Abi Khaithamah as is mentioned in “Al-Fatih” (vol. 13 / p. 19). The hadīth’s chain of narrators is good as Shaikhul Islām Ibn Taymiyyah said in “Iqtidā’us Sirātil Mustaqīm” (p. 330). Al-Haithamī considered =

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The aforementioned ahādīth state the following rulings: [1/13] The prohibition of taking graves-containing yard as places of worship This is a unanimously agreed upon ruling which entails the obligation of destroying mosques built on graves and the detestation of performing Salāt in them. Imām Ahmad even considered the Salāt performed in such mosques as invalid. It is also detested to perform Salāt in a place where there are graves even if there is no mosque built on them for every place on which one performs Salāt is considered as a mosque. The prophet () said: ‘Never sit on graves nor perform Salāt towards them’.(1) He () also said: ‘Do some [of the none obligatory] Sālāt at your homes and never make them similar to graves’,(2) since no Salāt is to be performed on, towards or beside graves. Some Fuqahā’ believe that the rationale behind the prohibition of performing Salāt in cemeteries is that they are places of impurities which render the Salāt done in them invalid. Nevertheless, the circle of the prohibition encompasses more than that; doing Salāt in cemeteries potentially resembles the act of worshipping idols. Imām Ash - Shāfi‘ī said: ‘I detest that a creature [of Allāh ()] be sanctified to a degree that his tomb becomes like a mosque [to which Salāt is performed] the thing that leads people astray’.(3)

= its chain of narrators as sound in “Al-Majma’” (vol. 2 / p. 27), Al-Bukhari also narrated it in his “Sahīh “(no. 7067) as Mu‘allaq and Muslim (vol. 4 / no. 2268). (1) Narrated by Muslim (no. 972). (2) Narrated by Bukhārī in his “Sahīh” (no. 1187) and Muslim (no. 777). (3) Al-’Umm (vol. 1 / p. 246).

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The prophet () stated this very rationale in his hadīth that says: ‘O Allāh! Never make [People take] my grave as an idol that is worshipped’.(1) He () also told his “Sahābah” that the Kuffār [disbelievers] used to build a mosque on the grave of the righteous amongst them and engrave pictures on it. These are the worst of Allāh’s () creatures in Allāh’s () sight on the Day of Resurrection’.(2) In the aforementioned hadīth, the prophet () mentioned these two [great sins]: [taking] graves [as places of worship] and [making] pictures.(3) Accordingly; [2/13] It is prohibited to perform Salāt in cemeteries at all even if they contain one grave only: In “Iqtidā’ As-Sirātul Mustaqīm”, Shaikhul Islām [Ibn Taymiyyah] mentioned the disagreement -amongst Imām Ahmad’s followers- concerning doing Salāt in a mosque neighboring a cemetery, and the least number of graves to be existing in a place to be called cemetery: three or one is enough. The Imām’s followers held the two opposite opinions. Holding the second opinion in his “Al-Ikhtiyārātul ‘I limyyah”; Shaikhul Islām then said: ‘The Imām’s and his followers’ statements bear no sign of disagreement; on the contrary, their generalizations and the proofs they presented indicate clearly that

(1) Narrated by Mālik in “Al-Muwattā’ ” (vol. 1 / p. 172), Ibn Sa ‘d in “At-Tabaqāt Al- Kubrā” (vol. 2/pp.240-1) from ‘Atā’ Ibn Yasār through a sound chain of narrators. It is also narrated by Abdir Razzāq in “Al-Musannaf “(vol. 1 / p. 406), Ibn Abī Shaibah in “Al-Musannaf” (vol. 3 / p. 345) from Zayd Ibn Aslam through a good chain of narrators, Ahmad narrated it-in his Musnad-through a connected chain of narrators from Abū Hurairah (vol. 2 / p. 246), Al-Humaidy in “Al-Musnad” (no. 1025) and Abū Na ‘aim in “Al-Hilyah (vol . 6 / p. 283) and (vol. 7 / p. 317) through a sound chain of narrators. Al-Bazzār and Ibn Abdil Barr considered the hadīth as authentic. Refer to Sharh Az-Zarqānī ‘Alā Al-Muwattā’ (vol. 1 / p. 351) and “Tanwir Al-Hawālik (vol. 1 / p. 186). (2) “Sahīh Al-Bukhārī” (vol. 1 / no. 523- 4) and “Sahīh Muslim” (vol. 1 / no. 375-6). (3) Refer to “Iqtidā’us Sirātul Mustaqīm” (pp. 329-30) and “Al- ‘Amru bil Ittibā’Wannhyū ‘An Al-Ibtida’“.

- 67 - Chapter Two doing Salāt even towards one grave is forbidden - which is the soundest of all opinions - for a cemetery is the place in which the dead are buried even if it consists of only one grave. Our Hanbalī Shaikhs stated that the area round the cemetery is part of it; consequently, Salāt must not be done there, so is the case with the area surrounding a single grave’.(1) [3/13] There should be a barrier between the cemetery and the neighboring mosque in order that the Salāt in the later be valid. The wall of the mosque is not enough to be considered as a barrier between it and the cemetery.(2) [4/13] the prohibition of doing Salāt in a mosque that is established over a grave is a general rule - whether the grave(s) is on its right, left, behind or front. The last one is, however, the worst of all cases for two reasons: the mosque is built on a grave and the grave is located to the front of praying muslims which is totally prohibited. (3) [5/13] The aforementioned prohibition covers those graves which are above the ground level, unlike those which are at the bottom of the ground for the whole earth is a cemetery for the dead; Allāh () said: {b m a ì ß c ë @ Ćõ b î y c @J@bmbÐ×@‰þa@ÝȬ@c} ‘Have we not made the earth a receptable? For the living and the dead’.(4) Ash-Sha‘bī said: ‘Its [the earth’s] bottom is [a container] for your dead and its surface is for your living’.(5)

(1) “Al-Ikhtiyārātul ‘Ilmiyyah” (p. 25) and “Tamamul Minnah” (p. 298). (2) The previous reference and “Tahthīrus Sājid “(pp. 187- 9). (3) “Tahthīrus Sājid” (pp. 190-1). (4) Sūrat Al-Mursalāt (verse 25-26). (5) Narrated by Ad-Dūlābī (vol. 1 / p. 129). Refer to “Murqāt Al-Mafātīh” (vol. 1 / p. 456) and “Tahthīrus Sājid” (pp. 113-4).

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[6/13] Doing Salāt towards the dead placed in the direction of the Qiblah: Shaikh Al-Qārī said: ‘This [doing Salāt towards the corp] is one of the bad deeds people of Makkah practice; they place the dead body near the Ka‘bah then perform their [obligatory] Salāt towards it’.(1) The eminent Shaikh Al-Albānī said: ‘This is indeed a hideous practice which has spread all through Ash-Shām [Syria], Turkey and other countries. I have recently seen a terrible photograph which shows a row of muslims doing Salāt and prostrating themselves towards a row of shrouded dead bodies of people who drowned in the sea’.(2) It is worth mentioning here that the general practice of the prophet () was to do the Janāzah Salāt in the Musallā, not in mosques, so that muslims may not fall in such a hideous act against which the eminent Shaikh Al-Qārī warned’.(3) Dear muslim brother, follow the footsteps of your Salāf in applying Tawhīd in all your acts and never join in your worship others with Allāh (). Allāh () said: {a†yc@éi‰@ñ…bjÈi@ÚŠ’í@üë@b§b•@ýàÇ@ÝàÈîÜÏ@a@õbÔÛ@ìuŠí@æb×@åàÏ} ‘Whoever hopes for the meeting with Allāh (), let him work righteousness and associate no partner in worship of his Rabb’.(4) [14] Assigning one place in the mosque for doing Salāt: It is detested for any muslim - to the exclusion of the Imām - to stick to one place in the mosque to do the obligatory Salāt in. Abdur Rahmān Ibn shibl said: ‘Allāh’s () Rasūl () forbade that a muslim does his Salāt so fast like a crow when it eats, spreads his/ her arms [in prostration] as dogs do [when they sit]

(1) “Murqāt Al-Mafātīh “(vol. 2 / p.372). (2) “Tahthīrus Sājid” (p. 35). (3) “Tahthīrus Sājid” (p. 36). (4) Sūrat Al-Kahf (verse 110).

- 69 - Chapter Two and sticks to one place in the mosque when doing Salāt as camels stick to their resting places’.(1) Yazīd Ibn Abī ‘Ubaid said: ‘I used to accompany Salamah Ibn Al-’Akwa’to the mosque. He used to perform his Salāt towards the pole nearby the stand on which the Mushaf used to be placed. I enquired: ‘O Abā Muslim, I noticed that you are keen to do your Salāt towards that pole !’ He said: ‘Indeed. I saw the prophet () doing his Salāt towards it frequently’.(2) There is no contradiction between Yazīd’s hadīth and Abdur Rahman’s for the former assigns the place in which the prophet () used to do his non -obligatory(3) Salāt and the Sahābī wanted to follow this Sunnah. So, Salamah’s hadīth specifies the generalisation in Abdur Rahmān’s hadīth. Indeed, the Sahābah - who are the most knowledgeable of the prophet’s () words- are the most knowledgeable of what is general and specific. Yazīd’s hadīth indicates that a muslim should follow the prophet’s () acts and deeds and the times and places in which they used to be done . Ibn Hajar describes the pole -mentioned in the hadīth- in his “Fathul Bārī” saying: ‘Some of our reverend Shaikhs stated that this pole is the one built in the centre of the Rawdah. It is known as the

(1) Narrated by Ahmad in “Al-Musnad” (vol. 3 / no. 428, 444), Ad-Dārimī in “As- Sunan” (vol. 1 / p. 303), Ibn Hibbān in his “Sahīh” (no. 476), An-Nasā’ī in “Al- Mujtabā” (vol. 2 / p. 214), Abū Dāwūd in “As-Sunan” (no. 862), Ibn Mājah in “As- Sunan” (no. 1429), Al-Hākim in “Al-Mustadrak” (vol. 1 / p. 229) traced back to Tamīm Ibn Muhammad from Abdur Rahmān Ibn Shibl. Al-Hākim said: ‘The hadīth’s chain of narrators is sound’, Ath-Thahabī held the same opinion although this is strange for he reported in “Al-Mīzān” (vol. 1 / p. 360) that Al-Bukhārī stated that Tamīm’s hadīth is doubted for ‘Uthmān Ibn Abdir Rahmān At- Tarā’ifī narrated from him’. !! At-Tarā’ifī died in 202H or 203H; Tamīm is a Tābi‘ī, so how could the former relate from the later. This is of Ath- Thahabīs’s illusions. The truth is that no one narrated the hadith from Tamim but Abdullāh Ibn Hākim who also narrated the previous hadīth. The previous hadīth is sound as is stated by Ahmad in his “Musnad” (vol. 5 / no. 446, 447), Al-Baghawī in “Mukhtasar Al-Mu‘jam” (vol. 9 / pp.31-2) and As-Silsilah As-Sahīhah (no. 1168). (2) Narrated by Al-Bukhārī in his “Sahīh” (no. 502). (3) As is stated in some narrations, see: “Sharh Thulathiyyāt Al-Musnad” (vol. 2 / p. 781).

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Muhājirīn pole. It was narrated that ‘Aishah said: ‘If people knew about the [greatness of the] pole, they would fight each other to be able to do their Salāt towards it’, and that she told Ibn Az - Zubair about it who later on used to do his Salāt towards it frequently. Later on, I found this very information in “Tarīkhul Madīnah” by Ibn An-Najjār who said: ‘The Muhājirūn who emigrated to Madīnah from Quraish used to gather there’. The same was mentioned by Muhammad Ibn Al-Hasan in “Akhbārul Madīnah” long before Ibn An-Najjār.(1) The prophet’s () words: ‘…and to stick to a place in a mosque to do Salāt, as camels stick to their resting places’ indicate that a muslim must not resemble animals -such as camels- in their behavior and stick to one place in the mosque for doing Salāt.(2) Al-Bahūtī said: ‘According to the prophet’s () prohibition to act as camels regarding their sticking to their resting places, it is detested for any muslim -to the exclusion of the Imām [the leader of Salāt]- to stick to one place in the mosque to do one’s obligatory Salāt in. It is; however, permissible to do so when doing optional [supererogatory] Salāt as some narrations state’.(3) Three rationales stand behind this prohibition, they are: The First: Doing such act leads one to seeking fame and dissimulation.

(1) “Fath Al-Bārī” (vol. 1 / p. 577). As-Safārīnī mentioned in “Sharh Thulāthiyyāt Al- Musnad” (vol. 2 / p. 783) that when he performed Hajj in 1148 H., he went to the pole and found that a niche had been already built around it in order to be distinguished and easily seen by muslims. However, the pole had been moved a little bit from its original position. He [As-Safārīnī] asked Shaikh Muhammad Hayāt As- Sindī about the purpose of this movement; the later said: ‘As far as I know, the pole was moved from its original position in order that a muslim’s front-when he / she prostrates him / her self in that place-be at the same spot the prophet () used to stand’. As- Safārīnī then asked: ‘Why wasn’t a sign marked to make this purpose easily achieved?’ Muhammad said” ‘it was indeed done; the sign is to make your shoulders on the same level with the pulpit’. As-Safārīnī joyfully said: ‘I was happy to the bottom of my heart that I could not utter a word’. (2) See: “Tahthīb Sunnan Abī Dāwūd” (vol .1 / p. 408) by Ibn Al-Qayyim. (3) “Kash shāf Al-Qinā’”(vol. 1 / p. 319).

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The Second: Doing it deprives a muslim from increasing the number of spots in which he does his Salāt and which would bear witness for one’s good deeds on the Day of Resurrection. The Third: This act makes it hard for a muslim to do Salāt in any other place for this would mean changing a habit. If a muslim reaches this stage, one may abandon this worship [the Salāt].(1) [15] Mistakes regarding the Sutrah: Ibn ‘Umar () said: ‘The prophet () said: “Never do your Salāt but towards a Sutrah and never let any one pass in front of you [while doing Salāt] even if you had to fight with him for Shaitan accompanies him’.(2) Abū Sa‘īd Al-Khudrī () said: Allāh’s () Messenger said: ‘When you do your Salāt, do it towards a Sutrah and come close to it. And never let any one pass between you and your Satrah even if you have to fight him for the Divil is with him’.(3) In another narration, the prophet () said: ‘for the devil passes between it [the Sutrah] and him [the praying muslim]’. Sahl Ibn Abī Hathmah () related that the prophet () said: ‘when you do your Salāt towards a Sutrah, come close to it and never give a chance for Shaitān to render it invalid’.(4)

(1) “Fathal Qadīr” (vol. 1 / p. 300) and “Ad-Dīnul Khālis” (vol. 3 / p. 203). (2) Narrated by Muslim in his “Sahīh” (no. 260), Ibn Khuzaimah in “The Sahīh” (no. 800); the hadith’s wordings are his, Al-Hākim in “Al-Mustadrak” (vol. 1 / p. 251) and Al-Baihaqī in As-Sunan Al-Kubrā (vol. 2 / p. 268). (3) Narrated by Ibn Abī Shaibah in “Al-Musannaf” (vol. 1 / p. 279), Abū Dāwūd in “As-Sunan” (no. 697), Ibn Mājah in “As-Sunan” (no. 954), Ibn Hibban in the “Sahīh” (vol. 4 / no. 48, 49) and Al-Baihaqi in “As-Sunan” Al-Kubrā” (vol. 2. p. 267). Its chain of narrators is good. (4) Narrated by Ibn Abī Shaibah in “Al-Musannaf” (vol. 1 / p. 279), Ahmad in “Al- Musnad (vol . 4 / no.2), At-Tayālisī in “Al-Musnad” (no. 379), Al-Humaidi in “Al- Musnad” (vol. 1 / no. 196), Abū Dāwūd in “As-Sunan” (no. 695), An-Nasā’ī in “Al- Mujtabā” (vol. 2 / no. 62) . Ibn Khuzaimah in “As-Sahīh” (no. 803), Ibn Hibbān in “As-Sahīh” (vol. 4 / no. 49), At-Tahāwī in “Sharh Ma‘ānī Al- ’Athār (vol. 1 / no. 458), At-Tabarānī in “Al-Mu ‘jam Al-Kabīr “(vol. 6 / no. 119), Al-Hākim in “Al- Mustadrak’ “(vol. 1 no. 251), Al-Baihaqī in “As-Sunan Al-Kubrā” (vol. 2 / no. 272). The Hadīth is authentic.

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In another narration, the prophet () said: ‘When you intend to do your Salāt, do it towards a sutrah and come close to it lest Shaitān passes in front of you’.(1) Commenting on Abū Sa‘īd’s narration, Ash - Shaw Kānī said: ‘It states the obligation of doing Salāt towards a Sutrah(2)... Most of the ahādīth affirm this obligation to which we must adhere unless there are circumstantial evidences that may shift the prophet’s () order from being an obligation to a recommendation. As for the prophet’s () hadīth: ‘Those who pass in front of you shall not harm you [i.e. your Salāt]’, it must not be considered as one of the circumstantial evidences for avoiding whatever that could render one’s Salāt invalid or lessens its rewards is an obligation’.(3) The Sutrah protects one’s Salāt from being invalid in case a [grown up] woman, a donkey or a black dog passes in front of him/ her - as is narrated in one of the ahādīth - and also prevents those who want to pass in front of him/ her(4) from doing so. For the Sutrah’s great importance, the righteous Salaf () were keen to perform their Salāt towards it and urged other muslims to do the same and condemned those who did the opposite. ‘Umar () gives us a great example; Qurrah Ibn Iyās said: “‘Umar saw me performing Salāt between two poles. He took hold of me and directed me towards a Sutrah [one of the poles] and then said: “Do your Salāt towards it’.(5) Commenting on this event, Al-Hāfith Ibn Hajar said: “‘Umar intended to teach Ibn ’Iyās that he should do his Salāt towards a Sutrah’.(6) Ibn ‘Umar said: ‘When you intend to perform your Salāt, do it towards a Sutrah and come close to it lest Shaitān passes in front of you’.(7)

(1) Ibn Khuzaimah’s wordings. (2) “Naylul ’Awtār (vol. 3 / p. 2). (3) “As-Saylul Jarrār” (vol. 1 / p. 176). (4) “Tamāmul Minnah” (p. 300). (5) Narrated by Al-Bukhārī in his “Sahīh” (vol. 1 / p. 577) and Ibn Abī Shaibah in “Al- Musannaf” (vol. 2 / p. 370) . (6) “Fathul Bārī “(vol. 1 / p. 577). (7) Narrated by Ibn Abī Shaibah in “Al-Musannaf” (vol. 1/p. 279) through a sound chain of narrators.

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Ibn Mas ‘ūd () said: ‘Four are of the characters of the hard - hearted people: to do one’s Salāt without taking a Sutrah… or to hear the ’Athān and not attending the congregational Salāt in the mosque’.(1) ‘Pay heed, dear muslim brother - may Allāh guide me and you to the right path - to the series of the prophet’s () orders of the necessity of taking a Sutrah in Salāt. Verily, obeying his () orders leads to obeying Allāh () for he () received these rulings through the Wahy. And reflect on the Sahābah’s care to follow them- as did the second great Caliph ‘Umar () and Ibn Mas‘ūd () who considered abandoning it as one of the serious sins that equals abandoning the congregational Salāt’.(2) ’Anas () said: ‘I saw the prophet’s Sahābah rushing towards the poles of the mosque -to perform the two Rak‘ah obtional Salāt(3)- between the sunset ’Athan the prophet’s () coming [to lead the Salāt].(4) Nāfi’() said: ‘Ibn ‘Umar -who never did his Salāt but towards a Sutrah’-(5) used to do it towards one of the mosque’s poles. In case they are all occupied [with praying muslims] he used to ask me to turn my back to him as a Sutrah’.(6) Salamah Ibn Al-’Akwa’used to heap up stones and perform his Salāt towards them.(7) The previous ‘Athar indicates the affirmed obligation of performing Salāt towards a Sutrah whether in indoor or outdoor places. This is the prophet’s () Sunnah, as Ash-Shawkānī stated.(8)

(1) Narrated Ibn Abī Shaibah in “Al-Musannaf” (vol. 2 / p. 61) and Al-Baihaqi in “As- Sunan Al-Kubrā” (vol. 2. p. 285). The hadīth is Sahīh [authentic]. (2) “Ahkāmus Sutrah Fi Makkah and else where” (pp. 13-4), Ibn Al-Qayyim publication. (3) This is the narration of Al-Bukhārī in his “Sahīh” (no. 620). (4) Narrated by Al-Bukhārī in his “Sahīh” (no. 503). (5) Narrated by Abdir Razzāq in “Al-Musannaf” (vol. 2 / p. 9) but there is a weak narrator in its chain of transmitters. (6) Narrated by Ibn Abī Shaibah in “Al-Musannaf” (vol. 1 / p. 279) through and authentic chain of narrators. (7) Narrated by Ibn Abī Shaibah in “Al-Musannaf” (vol. 1 / p. 278) . (8) “Naylul Awtār” (vol. 3 / p. 6).

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The eminent ‘Ālim, As-Safārīnī said: ‘It is indeed recommended that one does his/ her Salāt towards a sutrah even if there is no chance of some one passing in front of him/ her’. Imām Mālik held the opposite opinion regarding the last part of As- Safārīnī’s opinion and Ibn ‘Aqīl Al-Hanbalī stated in his “Al- Wādih” that the Sutrah should be a wall or something prominent. Imām Ahmad held the opinion that a Sutrah should be wide’.(1) The soundest of all opinions is that the order of taking a Sutrah is a general and a comprehensive one that should not be restricted to certain times, places or shapes. The reasons previously mentioned [by the Imāms] are mere mental deductions that stand on no hard evidences. Imām Mālik’s opinion ignores the many ahādīth that assert the necessity of doing one’s Salāt towards a Sutrah. Besides, those whom you are not able to see i.e. -Shaitān- may pass in front of your as is clearly stated in the prophet’s () ahādīth and shown in his deeds’.(2) Having mentioned some ahādīth about the obligation of performing Salāt towards a Sutrah, Ibn Khuzaimah said: ‘These are all authentic ahādīth which clearly state the obligation of doing Salāt towards a Sutrah. Abdul Karim claimed that Mujāhid narrated from Ibn ‘Abbās that ‘the prophet () performed his Salāt in a desert (*) without having a Sutrah, and there were no buildings on ‘Arafah [mount] at that time.’ How could the prophet () do the opposite of that to which he ordered his Sahābah’.(3) I believe that the lack of buildings does not entail not taking a Sutrah in Salāt; this is clearly stated in Ibn Abbās’ ’Athar. He () said: The prophet () used to do his Salāt in Mina not towards a wall’.(4)

(1) “Sharh Thulathiyyāt Al-Musnad” (vol. 2 / p. 782). (2) “Tamāmul Minnah” (p. 304). (*) This is a weak hadīth as Al-Albānī said in “Tamāmul Minnah” (p. 305). He said: ‘It is fully narrated in “Al-Ahādithud Da‘īfah” (no. 5814) with another similar ahadīth. (3) Sahīh Ibn Khuzaimah (vol. 2 / pp. 27-8). (4) Narrated by Al-Bukhārī in his “Sahīh” (no. 76, 493, 861, 1857, 4412), Ahmad in “Al-Musnad” (vol. 1 / no. 341) and Mālik in “Al-Muwatta’ “(vol. 1 / no. 131), and others.

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Ibn ‘Abbās said in another narration: ‘A staff was rooted before the prophet () while being on ‘Arfah and he performed his Salāt towards it. A donkey passed behind it’.(1) Ibn At-Turkumānī said: ‘Lacking a wall does not entail the non existence of any other Sutrah, so on what basis did Imām Mālik hold such an opinion?!’ (2) According to the previous discussion, we conclude the following points: [1/15] Those who perform their Salāt with out taking a Sutrah have indeed committed a great mistake, even if there is a slight chance of any body -or thing- to pass in front of them, as is the case when being in a desert. This ruling applies to Makkah and else where.(3) [2/15] Some ‘Ulamah held the opinion that one should place his Sutrah slightly to his left or right side and must not aim directly towards it.(4) However, there is no hard evidence that supports such an opinion.(5) Nevertheless, all cases are allowed.(6) It is worth saying here that: [3/15] The height of the Sutrah should not be less than that of a saddle if one affords it.

(1) Narrated by Ahmad in “Al-Musnad” (vol. 1. no. 243), Ibn Khuzaimah in “As-Sahīh” (no. 840) and At-Tabarānī in “Al-Mu‘jam Al-Kabīr” (vol. 11 / no. 243). Ahmad’s chain of narrators is a sound one. (2) “Al-Jawharun Naqī” (vol. 2 / p. 273). See also: “Ahkāmus Sutrah “(pp. 88…). (3) More about this in “As-Silsilah Ad-Da‘ifah wal Mawdū‘ah” (no. 928) and “Ahkāmus Sutrah in Makkah wa Ghairiha” (pp. 46-8), (120-6). As for the permissibility to pass in front of a praying muslim at times of need and dire necessity, this is something unescapable- especially at times of over crowdedness. At-Hāfith Ibn Hajar held this opinion as is stated in his “Al-Fath” (vol. 1 / p. 576) and so did Az-Zarqānī in “Sharh Mukhtasar Khalīl” (vol. 1 / p. 209). Allāh () knows best. (4) See: “Zād Al-Ma‘ād” (vol. 1 / p. 305). (5) For more details see: “Nasb Ar-Rāyah” (vol. 2 / p. 84) and “Ahkāmus Sutrah” (pp. 113- 5). (6) “Ahkāmus Sutrah” (p. 45).

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This was clearly mentioned in a hadīth transmitted by Talha (). He said: The prophet () said: ‘Do not pay attention to whoever passes in front of you while you are doing your Salāt so long as you have put a Sutrah the height of which is as that of saddle’.(1) ‘Aishah said: The prophet () was once asked about the height of the proper Sutrah -during Tabūk Battle- he () said: ‘[Its height is] as the height of a saddle’.(2) Abū Thar () said: The prophet () said: ‘When you intend to perform Salāt, nothing will suffice you as a Sutrah but that the height of which is as that of a saddle. Less than that; a donkey, a grown up woman and a black dog render your Salāt invalid if they pass in front of you’.(3) One of the eminent ‘Ulamahs’ axioms concerning the prophet’s () speech is that the prophet () never deferred any piece of information needed from its proper time. Consequently, when the prophet () was asked about the sufficient height of the Sutrah, his answer was precise. Had less than that height been permissible, he () would have mentioned it.(4) The height of a saddle is nearly one cubit, a stated clearly by ‘Atā’, Qatādah, Ath-Thawrī and Nāfi‘.(5) The cubit equals the distance between the elbow down to the middle finger tip,(6) that is about 46. 2 c.m.(7) It had been already established that the prophet () performed his Salāt towards a thin staff and a spear. This proves that the height of the Sutrah is much more important than its width.

(1) Narrated by Muslim (no. 499). (2) Narrated by Muslim (no. 500). (3) Narrated by Muslim (no. 510). (4) “Ahkāmus Sutrah” (p.29). (5) See “Musannaf Abdir Razzāq” (vol. 2 / p. 9, 14, 15), “Sahih Ibn Khuzaimah” (no. 807) and “Sunan Abī Dāwūd” (no. 686) . (6) “Lisān Al-‘Arab” (vol. 3 / p. 1495). (7) “Mu‘jam lughat Al-Fuqhahā’ “(pp. 450-1).

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Ibn Khuzaimah said: ‘Authentic evidences prove that the height of the Sutrah should be taken into consideration unlike its width. One of these evidences is that he () performed his Salāt towards a spear, and surely its width is not as that of a saddle.. Another evidence is his () order for the Sahābah () to take a Sutrah in Salāt even if it were an arrow’.(1) Accordingly, if a muslim affords to take a Sutrah of any kind - be it a staff, piece of furniture, heap of sand or stones, as Salamah did, he should do so and must not take a line he draws on the ground to be his Sutrah. It is worth mentioning here that the hadīth that states that a line on the ground suffices as a Sutrah in Salāt is a weak hadīth, as stated by Sufyān Ibn ‘Uyaynah, Ash-Shāfi‘i, Al-Baghawī and others. Commenting on such a hadīth, Ad - Dāraqutnī said: ‘It is not authentic, not even sound’. Ash-Shāfi‘ī said -in “Sunan Harmalah”: ‘Drawing a line on the ground to be as a Sutrah is a mistake, unless such an act is established in an authentic hadīth’. Mālik considered it in “Al-Mudawwanah” as: ‘Something null and void’. The hadīth was also considered as weak by Ibn As-Salāh, An- Nawawī, Al-‘Irāqī and others.(2) Additional Points: [4/15] the Ma’mūm does not have to take a Sutrah in the congregational Salāt for this falls under the responsibility of the Imām. It is a widespread misconception that each Ma’mūm is a Sutrah for the one behind, then what about the first row of the praying muslims?? Besides, this misconception entails that walking between rows is prohibited; the opposite of which is firmly established in many ahādīth. One of these ahādīth is narrated by Ibn ‘Abbās who said: ‘Al-Fadl and I once came to ‘Arafah riding a she donkey. The prophet () was performing his

(1) “Sahīh Ibn Khuzaimah”(vol. 2 / p. 12). (2) Refer to: “Tamāmul Minnah” (pp. 300-2), “Ahkāmus Sutrah” (pp. 98-102)”, “Sharh Sahīh Muslim” (vol. 4 / p. 216) and “Tahthībut Tahthīb” (vol. 12 / p. 199).

- 78 - Mistakes Regarding Places of Salāt congregational Salāt. We dismounted the she donkey, walked between the rows and joined other muslims in their Salāt. (The she donkey passed in front of the first row).(1) the prophet () said nothing to us’.(2) It may be raised that the prophet () may not have seen the donkey passing in front of the first row. The answer to this is that the prophet () could even see that which is behind him. He () said to his Sahābah: ‘Do you see my Qiblah here, by Allāh ()! Nothing that you do in Rukū’or Sujūd that I can not see; indeed I can see you from my back.’ (3) Ibn Abdil Barr said: ‘Ibn ‘Abbās’ narration specifies that of Abī Sa‘id’s which says: ‘when you perform your Salāt never let any one pass in front of you’, for the later hadīth concerns the Imām and the Munfarid [the one who does his/ her Salāt individually]. As for the Ma’mūm, his / her Salāt is valid no matter who passes in front of him/ her as stated in Ibn ‘Abbās’s narration. This ruling is a unanimously agreed-upon one between the ‘Ulamah’.(4) According to what has been mentioned, it is understood that the congregational Salāt is actually considered as one Salāt not numerous ones equal to the number of those who are doing it, so one Sutrah is sufficient.(5) [5/15] If the Imām ignores taking a Sutrah, he has indeed done a great mistake; however, this does not entail that each Ma’mūm should find a Sutrah for him / her self and to prevent anyone from passing in front of him/her.(6)

(1) This sentence was narrated through a separate narration by Al-Bukhārī in his “Sahīh” (no. 1857). (2) Narrated by Muslim in his “Sahīh” (no. 504). (3) Narrated by Al-Bukhārī in his “Sahīh” (no. 418, 471). See: “Ahkāmus Sutrah” (p. 22). (4) “Fathul Bārī “(vol. 1 / p. 572). (5) “Faidul Bārī “(vo. 2 / p. 77). (6) Refer to: “Ahkāmus Sutrah” (pp. 21-2).

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[6/15] A question may be raised: what should the Masbūq do when he / she performs the Rak‘āt he/ she missed with the Imām?? Imām Mālik said: ‘the Masbūq could come closer to any Sutrah he/ she could reach - moving left, right, forward or backward. In case the Sutarh is very far from him/ her, he/ she could stay in his/ her place and does his/ her best not to let any one pass in front of him/ her’.(1) Ibn Rushd held the same opinion is his “Fatāwā” and added: “whoever passes in front of hem/ her has incurred a sin on him/ her self, unlike the one who passes between the rows in the congregational Salāt for the Imām is the Sutrah of the praying muslims. May Allāh () guide us to all that which is the best’.(2) Many other ‘Ulamah held the same opinion.(3) [16] Deviating from the Qiblah: Unfortunately, most of our old mosques are not built precisely towards the Qiblah, their deviation from it is sometimes slight and sometimes great the thing which forced those responsible for them to place certain ropes on the ground to show the accurate direction of the Qiblah. Other ropes were placed to urge muslims to straighten their rows in their Salāt and stand close to each other the thing which most muslims ignore and which indicates how ignorant muslims became of the proper manner of standing in congregational Salāt.(4) This will be discussed later in details. May Allāh () who is our only Rabb guide us to that which is the best.

(1) “Sharh Az-Zarqānī ‘Alā Mukhtasar Khalīl” (vol. 1 / p. 208). (2) “Fatāwā Ibn Rushd” (vol. 2 / p. 904). (3) Refer to: “Ahkāmus Sutrah” (pp. 26-7). (4)Refer to: “Al-Masjid Fil Islām” (pp. 33- 4).

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